---
title: "Clarke"
description: "Verse Exodus 38:1. The altar of burnt-offering — Exodus 38:1- : and for its horns, pots, shovels, basins, &c., see the meaning of the Hebrew terms exp"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/38"
---

Verse [Exodus 38:1](../../../kjv/exodus/38/1). ***The altar of burnt-offering*** — [Exodus 38:1](../../../kjv/exodus/38/1) and for its horns, pots, shovels, basins, &c., see the meaning of the Hebrew terms explained, [Exodus 27:3-5](../../../kjv/exodus/27/3-5).

Verse [Exodus 38:8](../../../kjv/exodus/38/8). ***He made the laver*** — [Exodus 30:18](../../../kjv/exodus/30/18), c.
***The looking-glasses*** — The word מראת *maroth*, from ראה *raah, he saw*, signifies *reflectors* or *mirrors* of any kind. Here *metal*, highly polished, must certainly be meant, as glass was not yet in use and had it even been in use, we are sure that *looking*-GLASSES could not make a BRAZEN *laver*. The word therefore should be rendered *mirrors*, not *looking-glasses*, which in the above verse is perfectly absurd, because from those *maroth* the *brazen laver* was made. The first *mirrors* known among men were the clear, still, *fountain*, and unruffled *lake*; and probably the mineral called *mica*, which is a very general substance through all parts of the *earth*. Plates of it have been found of three feet square, and it is so extremely divisible into laminae, that it has been divided into plates so thin as to be only the *three hundred* *thousandth part of an inch*. A plate of this forms an excellent mirror when any thing *black* is attached to the opposite side. A plate of this mineral, nine inches by eight, now lies before me; a piece of *black cloth*, or any other *black* substance, at the back, converts it into a *good mirror*; or it would serve as it is for a *square of glass*, as every object is clearly perceivable through it. It is used in Russian ships of war, instead of glass, for windows. The first artificial mirrors were apparently made of *brass*, afterwards of polished *steel*, and when luxury increased they were made of *silver*; but they were made at a very early period of mixed metal, particularly of *tin* and *copper*, the best of which, as Pliny tells us, were formerly manufactured at Brundusium: *Optima apud majores fuerant Brundisina*, stanno et aere *mixtis*. - Hist. Nat. lib. xxxiii., cap. 9. But, according to him, the most esteemed were those made of *tin*; and he says that *silver* *mirrors* became so common that even the *servant girls* used them: *Specula* (ex stanno) *laudatissima Brundisii temperabantur; donec* *argenteis uti caepere et ancillae*; lib. xxxiv., cap. 17. When the Egyptian women went to the temples, they always carried their mirrors with them. The Israelitish women probably did the same, and Dr. Shaw states that the Arabian women carry them constantly hung at their breasts. It is worthy of remark, that at *first* these women freely gave up their ornaments for this important service, and now give their very *mirrors*, probably as being of little farther service, seeing they had already given up the principal decorations of their persons. Woman has been invidiously defined by Aristotle, *an animal fond of dress*, (though this belongs to the whole *human race*, and not exclusively to woman.) Had this been true of the Israelitish women, in the present case we must say they nobly sacrificed their incentives to pride to the service of their God. Woman, go *thou* and do likewise.
***Of*****the women -*****which assembled at the door*** — What the employment of these women was at the door of the tabernacle, is not easily known. Some think they assembled there for purposes of devotion. Others, that they kept watch there during the night; and this is the most probable opinion, for they appear to have been in the same employment as those who assembled at the door of the tabernacle of the congregation in the days of Samuel, who were abused by the sons of the high priest Eli, [1 Samuel 2:22](../../../kjv/1-samuel/2/22). Among the ancients women were generally employed in the office of *porters* or *doorkeepers*. Such were employed about the house of the high priest in our Lord's time; for a woman is actually represented as keeping the door of the palace of the high priest, [John 18:17](../../../kjv/john/18/17): *Then saith the* DAMSEL that KEPT THE DOOR *unto Peter*; see also [Matthew 26:69](../../../kjv/matthew/26/69). In [2 Samuel 4:6](../../../kjv/2-samuel/4/6), both the *Septuagint* and *Vulgate* make a woman *porter* or *doorkeeper* to Ishbosheth. *Aristophanes* mentions them in the same office, and calls them Σηκις, *Sekis*, which seems to signify a common maid-servant. *Aristoph*, in Vespis, ver. 768: -
Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα.
*Homer*, Odyss., ψ, ver. 225-229, mentions Actoris, Penelope's maid, whose office it was to keep the door of her chamber: -
*Anus hic solet cubitare, custos janitrix*.
Many other examples might be produced. It is therefore very likely that the persons mentioned here, and in [1 Samuel 2:22](../../../kjv/1-samuel/2/22), were the women who guarded the tabernacle; and that they regularly relieved each other, a *troop* or *company* regularly keeping watch: and indeed this seems to be implied in the original, צבאו *tsabeu*, they *came* *by troops*; and these troops successively consecrated their mirrors to the service of the tabernacle. See Calmet on [John 18:16](../../../kjv/john/18/16).

Verse [Exodus 38:9](../../../kjv/exodus/38/9). ***The court*** — [Exodus 27:9](../../../kjv/exodus/27/9); [Exodus 27:9](../../../kjv/exodus/27/9).

Verse [Exodus 38:17](../../../kjv/exodus/38/17). ***The hooks - and their fillets*** — The capitals, and the silver bands that went round them; [Exodus 26:32](../../../kjv/exodus/26/32).

Verse [Exodus 38:21](../../../kjv/exodus/38/21). ***This is the sum of the tabernacle.*** — That is, The foregoing account contains a detail of all the articles which Bezaleel and Aholiab were commanded to make; and which were reckoned up by the Levites, over whom *Ithamar*, the son of Aaron, presided.

Verse [Exodus 38:24](../../../kjv/exodus/38/24). ***All the gold that was occupied for the work, c.*** — To be able to ascertain the quantum and value of the gold, silver, and brass, which were employed in the tabernacle, and its different utensils, altars, c., it will be necessary to enter into the subject in considerable detail.
In the course of my notes on this and the preceding book, I have had frequent occasion to speak of the *shekel* in use among the ancient Hebrews, which, following Dean Prideaux, I have always computed at 3*s*. English. As some value it at 2*s*. 6*d*., and others at 2*s*. 4*d*., I think it necessary to lay before the reader the learned dean's mode of computation as a proper introduction to the calculations which immediately follow.
"Among the ancients, the way of reckoning their money was by *talents*. So the *Hebrews*, so the *Babylonians*, and so the *Romans* did reckon. And of these talents they had subdivisions which were usually in *minas* and *drachms* i.e., of their *talents* into *minas*, and their *minas* into *drachms*. The *Hebrews* had, besides these, their *shekels* and *half-shekels*, or *bekas* and the *Romans* their *denarii*, which last were very nearly of the same value with the *drachms* of the *Greeks*. What was the value of a *Hebrew talent* appears from [Exodus 38:25-26](../../../kjv/exodus/38/25-26), for there 603,550 persons being taxed at half a shekel a head, they must have paid in the whole 301,775 *shekels*; and that sum is there said to amount to *one hundred* *talents*, and 1775 *shekels* over: if therefore we deduct the 1775 *shekels* from the number 301,775, and divide the remaining sum, i.e., 300,000, by *a hundred*, this will prove each of those *talents* to contain *three thousand shekels*. Each of these *shekels* weighed about *three shillings* of our money; and sixty of them, Ezekiel tells us, [Ezekiel 45:12](../../../kjv/ezekiel/45/12), made a mina; and therefore *fifty* of those *minas* made a *talent*. And as to their *drachms*, it appears by the Gospel of St. Matthew that it was the *fourth* *part of a shekel*, that is, nine-pence of our money. For there ([Matthew 17:24](../../../kjv/matthew/17/24)) the tribute money annually paid to the temple, by every *Jew*, (*Talmud* in shekalim,) which was *half a shekel*, is called διδραχμον (i.e., the *two drachm* piece;) and therefore, if *half a shekel* contained *two drachms*, a *drachm* must have been the *quarter part of a shekel*, and every *shekel* must have contained *four* of them: and so *Josephus* tells us it did; for he says, Antiq., lib. iii., c. 9, that a *shekel* contained *four Attic* *drachms*, which is not exactly to be understood according to the *weight*, but according to the *valuation* in the currency of common payments. For according to the *weight*, the heaviest *Attic* drachms did not exceed *eight-pence farthing half-farthing*, of our money; and a *Hebrew* drachm, as I have said, was *nine-pence*; but what the *Attic drachm* fell short of the *Hebrew* in *weight* might be made up in the *fineness*, and its ready currency in all countries, (which last the Hebrew drachm could not have,) and so might be made equivalent in common estimation among the *Jews*. Allowing therefore a *drachm*, as well *Attic* as *Jewish*, as valued in *Judea*, to be equivalent to *nine-pence* of our money, a BEKA or *half-shekel* will be *one shilling and six-pence*; a SHEKEL, *three* *shillings*; a MINA, *nine pounds*; and a TALENT, *four hundred and* *fifty pounds*. So it was in the time of *Moses* and *Ezekiel*; and so was it in the time of *Josephus* among that people, for he tells us, Antiq., lib. xiv., c. 12, that a *Hebrew* mina contained *two* LITRAS and a *half*, which comes exactly to *nine pounds* of our money: for a *litra*, being the same with a *Roman libra*, contained *twelve ounces* troy weight, that is, *ninety-six drachms*; and therefore *two litras* and a *half* must contain *two hundred and forty drachms*, which being estimated at *nine-pence* a *drachm*, according to the *Jewish* valuation, comes exactly to *sixty shekels*, or *nine pounds* of our money. And this account agrees exactly with that of *Alexandria*. For the *Alexandrian* talent contained 12,000 *Attic* drachms; and 12,000 *Attic* drachms, according to the *Jewish* valuation, being 12,000 of our *nine-pences*, they amount to 450 *pounds* of sterling money, which is the same in value as the *Mosaic* talent. But here it is to be observed, that though the *Alexandrian* talent amounted to 12,000 *Attic* drachms, yet they themselves reckoned it but at 6000 drachms, because every *Alexandrian* drachm contained two *Attic* drachms; and therefore the *Septuagint* version being made by the *Alexandrian* Jews, they there render the *Hebrew* word shekel, by the *Greek* διδραχμον, which signifies *two drachms*, because two *Alexandrian* drachms make a *shekel*, two of them amounting to as much as four *Attic* drachms. And therefore computing the *Alexandrian* money according to the same method in which we have computed the *Jewish*, it will be as follows: *One drachm* of *Alexandria* will be of our money *eighteen pence*; one *didrachm* or shekel, consisting of two drachms of *Alexandria*, or four of *Attica*, will be *three shillings*; one *mina*, consisting of *sixty* *didrachms* or *shekels*, will be *nine pounds*; and one *talent*, consisting of *fifty minas*, will be *four hundred and fifty pounds*, which is the talent of *Moses*, [Exodus 38:25-26](../../../kjv/exodus/38/25-26): and so also is it the talent of *Josephus*, Antiq., lib. iii., c. 7; for he tells us that a *Hebrew talent* contained one hundred *Greek* (i.e., Attic) minas. For those *fifty minas*, which here make an *Alexandrian* talent, would be one hundred *Attic* minas in the like method of valuation; the *Alexandrian* talent containing double as much as the *Attic* talent, both in the *whole*, and also in all its *parts*, in whatever method both shall be equally distributed. Among the Greeks the established rule was, *Jul*. *Pollux*, Onomast., lib. x., c. 6, that one *hundred drachms* made a *mina*, and *sixty minas* a *talent*. But in some different states their drachms being different, accordingly their minas and talents were within the same proportion different also. But the money of *Attica* was the *standard* by which all the rest were valued, according as they more or less differed from it. And therefore, it being of most note, wherever any *Greek* historian speaks of talents, minas, or drachms, if they be simply mentioned, it is to be always understood of talents, minas, or drachms of *Attica*, and never of the talents, minas, or drachms of any other place, unless it be expressed. Mr. *Brerewood*, going by the goldsmith's weights, reckons an *Attic drachm* to be the same with a *drachm* now in use in their shops, that is, the *eighth part* of an *ounce*; and therefore lays it at the value of *seven-pence halfpenny* of our money, or the eighth part of a *crown*, which is or ought to be an *ounce* weight. But Dr. *Bernard*, going more accurately to work, lays the middle sort of *Attic* drachms at *eight-pence farthing* of our money, and the *minas* and *talents* accordingly, in the proportions above mentioned. The *Babylonish* talent, according to *Pollux*, Onomast., lib. x., c. 6, contained *seven thousand* of those drachms. The *Roman* talent (see *Festus Pompeius*) contained seventy-two *Italic* minas, which were the same with the *Roman libras*; and ninety-six Roman *denariuses*, each being of the value of *seven-pence halfpenny* of our money, made a Roman *libra*. But all the valuations I have hitherto mentioned must be understood only of *silver money*, and not of *gold*; for that was much higher. The proportion of gold to silver was among the ancients commonly as *ten* to *one*; sometimes it was raised to be as *eleven* to *one*, sometimes as *twelve*, and sometimes as *thirteen* to *one*. In the time of King *Edward* the *First* it was here, in England, at the value of *ten* to *one*; but it is now gotten at *sixteen* to *one*; and so I value it in all the reductions which I make in this history of ancient sums to the present value. But to make the whole of this matter the easier to the reader, I will lay all of it before him for his clear view in this following table of valuations: -
There were *twenty-nine* talents *seven hundred and thirty* shekels of GOLD *one hundred* talents *one thousand seven hundred* *and seventy-five* shekels of SILVER; and *seventy* talents *two* *thousand four hundred* shekels of BRASS.
If with Dean Prideaux we estimate the value of the *silver* shekel at *three shillings* English, we shall obtain the weight of the shekel by making use of the following proportion. As *sixty-two* *shillings*, the value of a pound weight of silver as settled by the British laws, is to *two hundred and forty*, the number of *penny-weights* in a pound *troy*, so is *three shillings*, the value of a *shekel* of silver, to 11 dwts. 14 22/31 grains, the *weight* of the *shekel* required.
In the next place, to find the value of a shekel of *gold* we must make use of the proportion following: As *one ounce* troy is to 3*£*. 17*s*. 10½*d*., the legal value of an ounce of gold, so [Isaiah 11](../../../kjv/isaiah/11) dwts. 14 22/31 grains, the weight of the shekel as found by the last proportion, to 2*£*. 5*s*. 2½ 42/93*d*., the value of the *shekel of* *gold* required. From this *datum* we shall soon be able to ascertain the value of all the gold employed in the work of this holy place, by the following arithmetical process: Reduce 2*£*. 5*s*. 2½ 42/93*d*. to the lowest term mentioned, which is 201,852 ninety-third parts of a *farthing*. Multiply this last number by 3000, the number of shekels in a talent, and the product by 29, the number of talents; and add in 730 times 201,852, on account of the 730 shekels which were above the 29 talents employed in the work, and we shall have for the last product 17,708,475,960, which, divided successively by 93, 4, 12, and 20, will give 198,347*£*. 12*s*. 6*d*. for the *total value of the gold* employed in the tabernacle, &c.
The value of the silver contributed by 603,550 Israelites, at half a shekel or *eighteen pence* per man, may be found by an easy arithmetical calculation to amount to 45,266*£*. 5*s*.
The value of the brass at 1*s*. per pound will amount to 513*£*. 17*s*.
The GOLD of the holy place weighed 4245 pounds.
The SILVER of the tabernacle 14,602 pounds.
The BRASS 10,277 pounds troy weight,
The total value of all the *gold, silver*, and *brass* of the tabernacle will consequently amount to 244,127*£*. 14*s*. 6*d*. And the total *weight* of all these three metals amounts to 29,124 pounds *troy*, which, reduced to *avoirdupois* weight, is nearly *ten* *tons and a half*. When all this is considered, besides the quantity of gold which was employed in the golden calf, and which was all destroyed, it is no wonder that the sacred text should say the Hebrews spoiled the Egyptians, particularly as in those early times the precious metals were probably not very plentiful in Egypt.

Verse [Exodus 38:26](../../../kjv/exodus/38/26). ***A bekah for every man*** — The Hebrew word בקי *beka*, from בקי *baka*, to *divide, separate into two*, seems to signify, not a particular coin, but a shekel *broken* or *cut in two*; so, anciently, our *farthing* was a penny divided in the midst and then subdivided, so that each division contained the *fourth part* of the *penny*; hence its name *fourthing* or *fourthling*, since corrupted into *farthing*.
THERE appear to be *three* particular reasons why much riches should be employed in the construction of the tabernacle, c.
1. To impress the people's minds with the glory and dignity of the Divine Majesty, and the importance of his service.
2. To take out of their hands the occasion of covetousness for as they brought much spoils out of Egypt, and could have little if any use for gold and silver in the wilderness, where it does not appear that they had much intercourse with any other people, and were miraculously supported, so that they did not need their riches, it was right to employ that in the worship of God which otherwise might have engendered that love which is the root of all evil.
3. To prevent pride and vainglory, by leading them to give up to the Divine service even the ornaments of their persons, which would have had too direct a tendency to divert their minds from better things. Thus God's worship was rendered august and respectable, incitements to sin and low desires removed, and the people instructed to consider nothing valuable, but as far as it might be employed to the glory and in the service of God.

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